Meaning

是書成而星命之理昭然可□矣，然亦有書不盡言，言不盡意之憾，所望好學深思者闢彼邪說，循此正規，引而伸之，觸類而長之。蓋入微之旨，可以意會不可以言傳。若必欲一一遍及焉，雖累牘盈編，豈有竟乎？

After this text was written, the principles of star and fate divination became clearly visible. However, the written words can never fully express all that needs to be said, and spoken words can never fully convey the meaning in one's heart. This is always a regret. What is hoped for is that those who are eager to learn and deeply think will reject false doctrines and follow the proper path outlined here, extending it further and applying it broadly, drawing connections and expanding its scope. Because the profound and subtle meanings can only be understood through the mind, not transmitted one by one through words. If one insists on explaining everything in detail, then the text would become endless and tedious, with no end in sight. (In the sentence "昭然可□矣," the original text is missing one character, which should be something like "见" or "睹," but the missing text is marked and not guessed.)

黃赤俱差，甚至前後易次；觜宿距星，漢測距參二度，唐測一度，宋祟寧測半度，元郭守敬測五分，明測之不啻無分，且侵入參宿二十四分。故舊法先觜後參，今不得不先參後觜也。

The Yellow Path and the Ecliptic both experience precession over time, and eventually the positions of the star groups may even be reversed. Take the example of the star cluster near the Zi mansion: in the Han dynasty, it was measured to be two degrees away from the Sanxian mansion; in the Tang dynasty, one degree; in the Song dynasty's Chongning period, half a degree; and in the Yuan dynasty, Guo Shoujing measured it as five parts. By the Ming dynasty, the measurement had not only returned to zero but had reversed, with the Zi mansion encroaching on the Sanxian mansion by twenty-four parts. Therefore, the old method of arranging the mansions was to place Zi before Sanxian, but now it is necessary to change the order to place Sanxian before Zi. (Note: "Cui Ning" is a miswriting of "Chong Ning," and is recorded as it originally appeared.)

羅喉計都生於日月交行，謂之天首天尾，中法以天首屬羅，天尾屬計；西法改而易之，遂以羅為尾，計為首，爰自利瑪竇等入中土，與明宰輔徐光啟等所裁定，後有作者皆莫之及，應不可輕議紛更。

The two stars called "Rohini" and "Jeddu" are born at the two intersection points where the sun and moon meet, known as "Tian Shou" and "Tian Wei." The Chinese method assigns "Rohini" to Tian Shou and "Jeddu" to Tian Wei, while the Western method reverses this, assigning "Rohini" to Tian Wei and "Jeddu" to Tian Shou. This distinction was established by Li Maotou and other scholars together with Xu Guangqi, a high-ranking official of the Ming dynasty, after they came to China. Later writers have not surpassed their decision, so it is not advisable to lightly question or change it.

恆星之行即古歲差之度，古謂恆星千古不移，而黃度之節氣每歲西退。西法則謂黃道終古不動，而恆星每歲東行。由今考之，恆星實有動移，其說不謬，故各宮皆有歧度，如角十歧辰卯，房初歧卯寅之類，數十年後歧者便當盡移，須逐年挨查，一以欽天監七政經緯躔度書為準，不可草率遷就。

The movement of fixed stars is what the ancients referred to as the precession of the equinoxes. The ancients believed that fixed stars remained unchanged for thousands of years, while the solar terms on the Yellow Path moved westward each year. The Western method, however, holds that the Yellow Path remains fixed forever, and the fixed stars move eastward each year. Based on current observations, it is indeed true that fixed stars do move, and the Western view is correct. Therefore, at the boundaries of each palace, there is a so-called 'difference in degree' (歧度). For example, the tenth degree of the Horn mansion (角宿) is exactly at the boundary between the Dragon palace (辰宫) and the Rabbit palace (卯宫), and the first degree of the Room mansion (房宿) is exactly at the boundary between the Rabbit palace (卯宫) and the Tiger palace (寅宫), both being territories belonging to two palaces. After several decades, these difference points will all shift, so it is necessary to check them annually and use the seven planetary positions and their latitudes and longitudes published by the Imperial Astronomical Bureau as the standard. Do not be careless or approximate.

太陽每日皆從子正起，如初一注女二，初二注虛四，初一子時在女二，丑時即在女三，寅時即在女四，挨查至亥時當在虛三，則初二子時便在虛四矣，一日之行常不止十二度，再分派於各時可也。

The sun's degree is calculated from the middle of the Zi hour each day. For example, the almanac notes that on the first day of the month, the sun is at the second degree of the Girl Mansion, and on the second day, it is at the fourth degree of the Emptiness Mansion. Therefore, on the first day, at the Zi hour, the sun is at the second degree of the Girl Mansion, at the Chou hour it reaches the third degree, and at the Yin hour, the fourth degree of the Girl Mansion. Continuing this way for each hour, by the Hai hour, it should be at the third degree of the Emptiness Mansion, so at the Zi hour on the second day, it is exactly at the fourth degree of the Emptiness Mansion. The sun often moves more than twelve degrees in a single day. To calculate its position, simply divide the actual degrees it has moved that day among the twelve hours.

每度六十分，日與木如同在卯宮氐十，孰先孰後，必須辨明。日每日行六十分，木或六日行六十分。生人在午時，日已及三十五分，木自前二日至後三日才行盡氐十，則本日午時只及二十五分有奇，是日前而木後也。

The division is made into sixty parts. Suppose the sun and Jupiter are both in the second mansion at the tenth degree of theMao Palace (Mao Palace). It is essential to determine which one is ahead and which is behind. The sun moves through sixty parts in one day, while Jupiter takes six days to cover the same distance. Suppose someone is born at noon: the sun has already moved thirty-five parts; while Jupiter entered the tenth degree of theRoot mansion (Root Mansion) two days ago and will take three more days to complete that degree. Therefore, by noon on that day, Jupiter has only moved twenty-five parts. This shows that the sun is ahead and Jupiter is behind.

有另立異說者，如一命三月初一卯時生，命在戌躔奎，其奎環轉流行於卯，是奎在戌乃其空名，奎在卯正其實跡，安用此宮度為？不知奎既流卯，而亥子丑等十一宮，未嘗不從流卯之戌上循次排列也，其理仍不外此，又何必立異而鳴高乎？

Some people have proposed different views. For example, if someone is born on the first day of the third lunar month at the hour of卯 (Mao), their命宫 (destiny palace) is in the戌 (Xu) palace and the star Legs mansion (Kui Xu) is located there. They argue that since Legs mansion moves around, it has already spread to the卯 (Mao) palace, so saying「奎在戌」(Kui in Xu) is just a name, while「奎在卯」(Kui in Mao) is its real position. If that is the case, why do we still need the palace? They do not realize that if Legs mansion has moved to the卯 (Mao) palace, then the other eleven palaces, such as亥 (Hai), 子 (Zi), and 丑 (Chou), would also follow this movement, continuing in sequence from the戌 (Xu) palace to the卯 (Mao) position. The entire chart remains a complete chart, and the principle does not change. So why deliberately create different views to show off one's intelligence?

釣之間正須詳看。如甲生人，天官辛氣在卯亢，正財己月在酉婁五，天官雖躔傷，卻與正財同經，傷方生財，生官；七煞庚水在酉婁三，雖旁正財卻躔傷而稍受制，限行至婁十二、十一、十、九、八、七、六、五等度，正財對生官，官場極順，及行過婁五，遂在正財之後，與七煞密邇，而正財且生煞，宜乎順中稍逆。

The distance between stars needs careful examination. For example, someone born in the year of Jia: the heavenly official is the "Purple Qi" transformed by Xin, located in theMao Palace (Mao Palace) in the mansion of Kangle; the proper wealth is the Taiyin transformed by Ji, located in theYou Palace (You Palace) in the mansion of Lou at the fifth degree. Although the heavenly official is in the degree of the injurious official, it shares the same meridian with the proper wealth. The injurious official first generates wealth, and wealth then turns back to generate the official, so the energy flow is connected. The seven evils are the water star transformed by Geng, located in the You Palace in the mansion of Lou at the third degree. Although it is close to the proper wealth, it is also in the degree of the injurious official and thus slightly restricted. When the limit of life reaches the degrees twelve, eleven, ten, nine, eight, seven, six, and five of the mansion of Lou, the proper wealth is able to generate the official from the opposite side, making the official career very smooth. But once it passes the fifth degree of the mansion of Lou, the person falls behind the proper wealth and gets very close to the seven evils, and at this time the proper wealth turns back to generate the seven evils, so there is a slight setback in the smooth situation. (At the beginning of the sentence "钓之间" and in the middle of the sentence "伤方生财，生官", the original text is missing one character, which is recorded here without supplementation.)

一星常有數用。即以日論，日君象亦父象，立命於午即命主，立命於子即妻主，立命於戌即男女主，立命於申即兄弟主。或化文、或化魁化刃，每有行一度而吉凶參半者，亦宜此不宜彼，宜彼不宜此之故，且吉中或微帶危機，凶中或偶挾貴氣，即一用之中亦有不同，所當細為查參。

The same star often serves multiple functions. Take the Sun, for example: it represents both the ruler and the father. If the命宫 (destiny palace) is located in午 (Wu), the Sun becomes the命主 (destiny ruler); if it is in子 (Zi), the Sun becomes the妻主 (spouse ruler); if it is in戌 (Xu), the Sun becomes the子女之主 (child ruler); and if it is in申 (Shen), the Sun becomes the兄弟之主 (brother ruler). At other times, it may transform into the 文星 (literary star), the 魁星 (chief star), or theYangren (Yangren). Therefore, there are often cases where the same degree brings both good and bad fortune, because the star is suitable in one place and unsuitable in another, suitable in another and unsuitable in this one. Moreover, even among the good, there may be hidden dangers, and even among the bad, there may be occasional signs of nobility. Even for the same function, there may be differences before and after, and all of these should be carefully examined and considered.

分金度，先天五行，皆節外生枝，在所宜闢。

As for terms like "dividing gold" and "primordial Five Phases," these are all extraneous and should be entirely rejected and not used.

天盤地盤、竹籮三限等，固屬謬說，即華羅五星，出自周述學，亦牽合無理，均宜廓清。

"The Heaven Plate and Earth Plate" and "Bamboo Basket Three Limits" are certainly baseless notions; even the "Hu Luo Five Stars" from the Ming dynasty scholar Zhou Shuxue is forced and illogical, and all of them should be clarified together.

西法推算自謂獨開生面，但其所言，如某星在某方喜殺人生人，某星在某方好戲好色，何粗鄙乃爾！嘗取《天步真原》一書試之，從不一驗，亦宜屏棄。

Western astrology claims to be unique, but what it says, such as a certain star being in a certain direction causing it to like killing or saving people, or liking plays and women, is extremely crude. I once tested the book "Tianbu Zhenyuan," and never found any of its predictions to be accurate. These should be discarded altogether.

《果老星宗》《琴堂指金》《神道大編》《望斗仙經》《星學綱目》《星學源流》《歷府大成》《星學大成》等書所載正五行甚詳，但僅合此理十之一。

This group of books, including The Fruit Elder's Star Ancestry, The Piano Hall Guide to Gold, The Divine Path Great Compilation, The Star Watching Immortal Classic, The Star Studies Outline, The Origin of Star Studies, The Imperial Calendar Great Achievement, and The Great Compendium of Star Studies, contains detailed discussions on the correct Five Phases. However, only about one-tenth of what they present actually aligns with the principles of this book's system.

《耶律神數》《元星樞要》《原星出入》《天官經》等書皆命理正宗，集中已將精華採取，不復全錄。

The books "Ye Li Shen Shu," "Yuan Xing Shu Yao," "Yuan Xing Chu Ru," and "Tian Gao Jing" are all authentic classics of destiny calculation. The essential parts of these books have already been included in this work, so the entire texts are not copied verbatim.

歲在鶉火而武王克商，歲在實沉而晉文得位，淫於伭枵而裨□知楚子之將死，星見大火而梓慎知宋之將災；他若五星聚東井而漢王入關，慧掃之而符秦滅，四星聚牛女而晉元王吳，景星見箕尾而慕容垂復燕。

There have been many examples throughout history where celestial phenomena corresponded with human affairs: when the star of years was in the constellation Chunhuo, King Wu of Zhou conquered King Zhou of Shang; when the star of years was in the constellation Shichen, Duke Wen of Jin became king; when the star of years strayed from its proper place and wandered into Xuanxiao, Bi Zao of the State of Zheng foretold the death of the King of Chu; when the star of Great Fire appeared, Zi Chen of Lu foretold disaster for the State of Song. Additionally, when the five stars gathered in Dongjing, Emperor Gaozu of Han entered the pass of Guanzhong; when a comet swept across the sky, the Former Qin ruler Fu Shi perished; when four stars gathered in Niu and Nu, Emperor Yuan of Jin established his rule in Wu; when the bright star Jing appeared in Jiwei, Murong Chui revived the State of Yan. (The character below 'Bi' is missing in the original text and should be 'Zao', referring to Bi Zao, a minister of Zheng; the character 'Fu' in 'Fu Qin' is a mistake for 'Fu', and both are recorded as they are.)

分野之說原非無稽，但事關軍國之大如可取證，若止一人一身，在心尾則以為宜遷宋燕，在虛危則以為宜遷齊衛，又何以為終身不去其鄉，及數十年仕在一方者解也？

The concept of division of regions is not entirely baseless, but it can only be used as a reference when dealing with matters of state and military affairs. If we consider an individual's life alone, saying that someone whose destiny is linked to the Heart mansion and Tail mansion should move to the regions of Song and Yan, or that someone linked to the Emptiness mansion and Rooftop mansion should move to the regions of Qi and Wei, then how can we explain those who have never left their hometowns or those who have served in the same place for decades?

子平原有至理，但前六十年某月某日某時出一大貴人，後六十年仍有此八字，其人卻與前迥異，及查閱五星，果宜高下懸絕，則子平似稍遜五星一籌。子平為體，五星為用，體同而用異，此前後六十年，八字相同而五星各異也。然體用一理，終不可詳用而略體。

The principles of Zi Ping are originally very profound, but often there are cases where in the previous Jiazi cycle, a certain month, day, and hour produced a great nobleman, and in the following Jiazi cycle, the same month, day, and hour still have the same eight characters, yet the person's circumstances are entirely different from the previous one. When checking the five stars chart, it is indeed clear that their fates differ greatly. Thus, it seems that Zi Ping is slightly inferior to the five stars. Zi Ping is the body, and the five stars are the application; since the body is the same but the application differs, this is the reason why the same eight characters in two different Jiazi cycles have different five stars. However, body and application are fundamentally the same principle, so it is ultimately not acceptable to focus only on the application and neglect the body.

格局皆形也，宜參形中之氣。如四餘在西北，五星同日在東南，太陰入西北，即四餘欄月，五曜環陽；太陰入東南，即四餘包七政，文東武西每每至兩三月皆如此，其賤作奴隸者亦多矣！乃一見便以為大格局，即許以宜尊顯，何愚昧至此？

The configuration is merely the form, and one must also consider the qi within the form. For example, if the four remaining stars are distributed in the northwest, and the five planets along with the sun are in the southeast: if the moon enters the northwest, it becomes "four remaining stars blocking the moon" combined with "five luminaries surrounding the sun"; if the moon enters the southeast, it becomes "four remaining stars enclosing the seven ministers." The literary star is in the east, and the martial star is in the west. Such celestial phenomena often remain the same for consecutive months or even a couple of months. During this time, countless people are born, among whom many become slaves and lowly individuals! Some people see this at once and regard it as a great configuration, immediately predicting honor and success for the person, how ignorant can they be? ("Lan Yue" is a variant of "Lan Yue," meaning "blocking the moon," and is recorded as it originally appeared.)

何為七曜？相照之光，多少不同，日前後光十五度，月一十二度，土木火各九度，金水各七度。假令火追逐土相離七度，則二星沾光，呼為相會。

What is called "seven luminaries shining together"? Each luminary has a different range of light coverage: the sun's light extends fifteen degrees before and after, the moon's light extends twelve degrees, and the light of Saturn, Jupiter, and Mars extends nine degrees. The light of Venus and Mercury extends seven degrees. If Mars catches up to Saturn and the distance between them is seven degrees, the light of Mars, which extends nine degrees, will already reach Saturn, and the two stars will illuminate each other. This is called "meeting."

若星光度數均者相會，則各星度數減半同沾光。若星光度數多少不同者，初會時度數多者先沾光，少者光未沾及；少者度數相及，則二星同沾光，為正會。

If the two stars have equal brightness, each one is considered to have half of its own brightness, and both sides are illuminated at the same time. If the brightness of the two stars is unequal, then at the beginning of their meeting, the brighter one will be illuminated first by the other, while the dimmer one cannot reach it yet. When the dimmer one is also able to reach the brighter one, both stars are illuminated at the same time, and this is called 'zheng hui'.

凡二星同度為相會，但遇一分為相離，雖相離力尚在，為二星後光未盡也。若二星相會後相離一分或二分，卻再有一星在後追及，星雖未到，光已相沾，即與後星又為初會。

Whenever two stars are within the same degree, they are considered to have met. If they differ by one part, they are said to be 'apart'. Although they are apart, their combined influence remains, because the lingering light from behind the stars has not yet faded. If after two stars have met and moved apart by one or two parts, another star catches up from behind, even though it has not yet reached them, its light has already touched them. This creates another instance of 'first meeting' with the following star.

此論經度則然，若在緯度、或黃道南、或黃道北，更重。如二星緯度同，經度亦同，則下星能掩卻上星，故相會為尤緊。

The above refers to longitude. If we consider latitude as well, the stars may be either north or south of the Yellow Path, and their weight becomes greater. If two stars have the same latitude and the same longitude, the star that is lower will cover the star that is higher, so this kind of conjunction is especially significant.

且此二星相會後，一星前去追及一星，即將先會星光移向後相會之星，假令二星東出度數與對黃道的赤道度數相同，如亥宮二十五度與戌宮五度同，或二星在兩處，日長短同，如一星在申宮二十五度，一星在未宮五度，亦呼為相遇。

There is another layer: after these two stars meet, if one star catches up to the other ahead, it will transfer the light of the previously meeting star to the later meeting one. Also, if the degrees at which the two stars rise in the east are the same as their corresponding degrees on the equator facing the Yellow Path, for example, the 25th degree of theHai Palace and the 5th degree of theXu Palace are exactly the same; or if the two stars are in different places but have the same length of day and night, for example, one star is at the 25th degree of theShen Palace and the other is at the 5th degree of theWei Palace: these two situations are also called 'meeting'.

又如火星在戌宮，木星在巳宮，金星在申宮，金離火追及木，卻將火之光移向木星，似火與木亦為相遇，謂金先與火六合照後與木相弦照也。又火星在戌宮，木星在巳宮，土星在申宮，土與火六合照，與木相弦照，土將木火二星光聚於一處，亦為相遇。若一星在本宮，又在分定數上與一星或三合、或六合、或對、二絃相照，主星即受相照之星之榮落。

For example, if Mars is in the Xu palace, Jupiter in the Si palace, and Venus in the Shen palace, Venus leaves Mars to chase Jupiter, carrying Mars' light over to Jupiter, making it appear as though fire and wood have met. This is because Venus first forms a Six Harmony aspect with Mars and then forms a crescent aspect with Jupiter. Another example: if Mars is in the Xu palace, Jupiter in the Si palace, and Saturn in the Shen palace, Saturn forms a Six Harmony aspect with Mars and a crescent aspect with Jupiter, thus gathering the light of both Mars and Jupiter together, which is also considered a meeting. In summary, whenever a star is in its native palace and forms a Triple Harmony, Six Harmony, opposition, or crescent aspect with another star at the specified degree, the person's destiny will be affected by the fortune or misfortune brought by the star that is shining upon it.

何謂政餘類聚？乃水與孛、木與氣、火與羅、土與計，一類分聚也。若金星居中，貴氣所屬，以之作命主，金無餘氣，理應位冠群僚。如水土木火作命主，非貴氣所屬，又不近陽，亦尋常人耳。貴氣所屬，又能近陽，終嫌其為餘星分竊，僅列卿貳而已。

What is meant by "Zheng Yu Leiju"? It refers to the situation where the planet Mercury is grouped with "Yuebo," Jupiter with "Zi qi," Mars with "Luohou," and Saturn with "Jidu," each paired with their respective counterparts. If Venus is located in the center and the noble aura belongs to Venus, then Venus can be considered the main star in the chart. Since Venus does not have any other stars of the same type to share its aura, no one can take away its influence, and by principle, it should be the most prominent among all. Conversely, if water, earth, wood, or fire are taken as the main star, they do not belong to the noble aura, and they cannot be close to the sun. In such cases, they can only be ordinary people. Even if they possess the noble aura and can be close to the sun, they still suffer from the fact that their aura is divided by other stars of the same type, and at best, they can only attain the position of a deputy official.

五列形也，而氣存焉。三四五星同坐一宮，疏密勻停，謂之坐列。三四宮上，疏密勻停，謂之排列，宜命主居中及高地，猶四五人同坐，居中者尊也。

The concept of "five columns" refers to the arrangement of stars, which although discussing form, also contains the essence of qi. When three, four, or five stars share the same palace, and they are evenly spaced, it is called "sitting in a column." When they are spread across three or four palaces with even spacing, it is called "arranged in columns." Both of these are favorable when the person's destiny is located in the center or in a high position, similar to four or five people sitting on one seat, with the person in the middle being the most esteemed.

疏密不勻，謂之行列，行列宜命主居前，猶四五同行，居前者尊，居後者卑也，居最後而有計羅攔轉則非後也，乃前也，又上尊也，儼然旌旗導引，士卒擁衛之象。

If the arrangement is uneven, it is called "row and column." In row and column arrangements, it is preferable for the person's destiny to be in the front. It is like four or five people walking together, with those in front being respected and those behind being of lower status. However, if the person's destiny is at the very end, but there are "Jidi" and "Luohou" behind blocking the way and turning the formation around, then it is not considered being at the back, but rather at the front, and even a more respected position—the atmosphere is as if banners are leading the way and soldiers are following to guard.

命主獨居一宮，兩傍有官魁夾，官魁有日月夾，日月又有四餘包裹，謂之主列，自是左右並輔，文武環護之象，或待漏於端門，或拜拱天門皆妙。太陽同三政一餘在一連四宮，太陰同三餘一政在一連四宮，獨空中四宮，惟命主居之，謂之中列，自是超群出眾，獨立寡儔之象。

The person's destiny occupies a single palace, with the 'Heavenly Official' and 'Kui Star' on both sides to flank it. Outside the Heavenly Official and Kui Star, the sun and moon also flank, and beyond the sun and moon, the four additional stars surround. This is called 'Zhu Lie,' naturally displaying an atmosphere of both left and right support, with literary and military figures surrounding and protecting. It is like officials waiting outside the gate before the palace, or ministers bowing and paying homage beneath the heavenly gate, all excellent patterns. Another example is when the sun, together with three policies and one additional star, occupies four connected palaces, and the moon, together with three additional stars and one policy, also occupies four connected palaces, leaving the central four palaces empty, with only the person's destiny residing in the middle. This is called 'Zhong Lie,' naturally displaying an atmosphere of surpassing the crowd and standing alone without equal.

命主朝君，命餘覲後，此為陰陽和會，大都貴顯。

The star that governs the命 (destiny) faces towards the Sun, like ministers paying homage to the emperor; the other stars accompanying the命 bow before the Moon, like officials attending upon the empress. This configuration brings together both yin and yang, and those with this pattern are generally prosperous and esteemed.

或十一曜拱命垣、或計羅攔截、或空四正、或空三方、或空對兩宮、或空子午丑未、或空卯酉辰戌、或居三隔三、或守一空一，皆貴氣所屬，亦宜留意。

In addition, there are various configurations: either all eleven luminaries converge to support the命宫, or「Ji Du」and「Luo Hou」form an intercepting pattern, or all four cardinal positions are empty, or all three positions are empty, or both opposite宫 are empty, or the four宫 of Zi, Wu, Chou, and Wei are all empty, or the four宫 of Mao, You, Chen, and Xu are all empty, or three宫 are occupied while three宫 are separated, or one宫 is occupied while another宫 is empty—these are all configurations that indicate the presence of noble destiny, and they should all be taken into consideration.

或七政歸垣，或七政升殿，或五星齊與日有關照，或五星齊與月有關照，亦屬罕覯，均宜細審。

For example, if the seven celestial bodies return to their original mansions, or if they ascend to their respective palaces, or if the five planets all correspond with the sun, or if they all correspond with the moon, these are all rare configurations and should be carefully examined.

有謂木氣之入子丑，金之入寅亥，水孛之入卯戌，火羅之入辰酉，土計之入巳申，木氣之入午，土計之入未，所主者之宮究竟受傷，此亦宜泛泛參觀，兼當揆時度勢，不可執泥。立命於子，木獨守命；立命於寅，金獨守命，現在皆作卿貳矣，必欲一一執泥焉，庸有當乎？

Some people say: When wood and the Purple Qi enter the Zi or Chou sign, metal enters the Yin or You sign, water and the Moon孛 enter the Mao or Xu sign, fire and the Luo Hou enter the Chen or You sign, and earth and the Ji Du enter the Si or Shen sign, the corresponding palace will inevitably suffer damage. However, this statement should only be considered generally, and one must also consider the seasonal circumstances, and not be rigid. I have seen cases where the native's命宫 is in Zi and the planet Wood is alone in the命宫, and also cases where the命宫 is in Yin and the planet Metal is alone in the命宫, and both have reached the position of a high official. If one insists on following these rules strictly, how could the predictions be accurate?

童限或十歲出，或二十歲出。其在童限中，即將所立之度逐年挨查。如度是木，木原與日通，童限中即克父。度是土，土原與月通，童限中即克母。度是吉氣所鍾，童限中即發；度是凶氣所會，童限中即亡。

Children with a certain destiny known as "Tong Xian" may manifest at ten years old or as late as twenty. While still in the "Tong Xian" period, the established destiny is examined year by year. For example, if the established destiny belongs to wood, wood naturally connects with the sun's energy, and wood can also block the sun, so during the "Tong Xian" period, it would harm the father. If the established destiny belongs to earth, earth naturally connects with the moon's energy, and earth can also cover the moon, so during the "Tong Xian" period, it would harm the mother. If the established destiny is blessed by auspicious energies, it will flourish during the "Tong Xian" period. If the established destiny is gathered by malevolent energies, it will result in early death during the "Tong Xian" period.

女命與男命略同，所異者命主之外，尤以夫星子星為重。從夫子星之生剋制化及經絡貫串攔拱夾上，細細推求其貧富貴賤，亦相應如響。

The interpretation of a woman's destiny is generally similar to that of a man's, with the main difference being that in addition to the main subject, special emphasis is placed on the husband star and the son star. By examining the generation, control, overcoming, and transformation relationships between the husband star, the son star, and the destiny degree, as well as their various connections such as meridians, channels, linking, blocking, supporting, and flanking, one can carefully deduce her wealth, poverty, nobility, and status. This interpretation is just as accurate as an echo.

雙生之別，命主太旺幼者勝，命主太弱長者勝；命主不旺不弱，長幼略同。又長主正，幼主餘，政餘恆不類，則長幼亦多異。

Twins are divided as follows: if the elder twin is very strong, the younger twin will surpass the elder; if the elder twin is very weak, the elder will surpass the younger; if the elder twin is neither strong nor weak, the two brothers will have roughly similar experiences. In addition, the elder twin is mainly governed by the Seven Stars, while the younger twin is mainly governed by the Four Miscellaneous. Since the Seven Stars and the Four Miscellaneous are fundamentally of different natures, the experiences of the two brothers are often quite different.

大吉大凶之命一望而知，易於推算；若中立之輩，只可斷其大概。必謂當為某等人，不作某等業，豈未知士農之子長為士農，工商之子長為工商乎？一日不過十二時，所產何止數萬人？雖五方風土不齊，要亦大率相類也。

Greatly fortunate or greatly unfortunate destinies are easy to discern at a glance, and calculations are straightforward. But for those in the middle, neither greatly fortunate nor greatly unfortunate, one can only make a general judgment. If one insists on specifying exactly what kind of person they should become or what kind of profession they should pursue, then one has forgotten that the sons of scholars and farmers are mostly scholars and farmers, and the sons of artisans and merchants are mostly artisans and merchants. Moreover, a day only has twelve hours, and the number of people born at the same time is in the tens of thousands. Although the customs and conditions of the five directions vary, in general they are still similar.

大富大貴之命往往不重生，而貧賤者恆層見疊出，何歟？蓋天地之精華獨蘊釀於此日之一時，譬之祥麟綵鳳原不多見，若泛泛化生於陰陽五行，不啻吠犬嗚雞，何地無之？

Great wealth and high status are not often repeated, while poor and lowly fates are common. Why is this so? Because the essence of heaven and earth is concentrated in a single day and hour, just as auspicious qilin and colorful phoenixes are not often seen. As for those born from the ordinary interaction of yin and yang and the Five Phases, they are like barking dogs and roosters that crow at dawn; where can they not be found? ("Wuji" is a miswriting for "mengji," and is recorded as it originally appeared.)

限度雖極危，其氣未盡，即不死；限度雖尚穩，其氣已盡，即必死。大貴之人常在極吉之度死者，何也？其氣盡也，且當受身後之榮也。若至凶度而死，必罹禍患矣，非其命所應有也。

The extent of one's life span, even if extremely dangerous, will not result in death as long as his vital energy has not yet exhausted; if the extent of his life span is relatively safe, but his vital energy has already exhausted, then he will certainly die. The highly esteemed and virtuous people often pass away when they reach the most auspicious extent, which is because their vital energy has ended. Moreover, dying at an auspicious extent means that they will receive posthumous honors and commendations. However, if one dies at a凶 (dangerous) extent, it must be due to calamity, and such a manner of death is not something that is within his destined fate.

命只合得一科第，弱冠得之，其氣已盡，即死。命必至一二品，雖六七十歲外，其氣未盡，必候到此地位才死。

If a person's destiny is only to achieve a single rank in the imperial examination, and he obtains it around the age of twenty, his energy will be completely exhausted and he will die soon after. However, if a person's destiny is to attain a high official position such as first or second rank, then even if he lives beyond sixty or seventy years old, as long as his energy has not been fully used up, he will certainly die only after achieving that status.

有兩人之命，皆宜位至二品。一人於三二十歲時，猝於數年間超擢至二品，其氣已盡，即死。一人歷久不升，即升亦循序漸進，遷延至六七十歲得之，其氣不盡，總不死。

There are two people whose destinies are both supposed to reach the second rank. One of them, in his twenties or thirties, was suddenly promoted to the second rank within a few years, and his energy was immediately exhausted, so he died soon after. The other person, however, remained un-promoted for a long time; even when he was promoted, it was gradually, step by step, and he did not reach the second rank until he was in his sixties or seventies. His energy was never fully used up, so he did not die. This shows that although both reached the same rank, the speed at which they attained it differed, resulting in completely different lifespans.

有中年忽然折挫者，如氣正未盡，可決其復起；如其氣或已盡，即判以終身。

When a person reaches middle age and suddenly encounters setbacks and falls, it all depends on his energy. If his energy has not yet been exhausted, it can be determined that he will rise again; if his energy has already been used up, then it can be judged that his life will end there.